Philemon 1:11 kjv
Which in time past was to thee unprofitable, but now profitable to thee and to me:
Philemon 1:11 nkjv
who once was unprofitable to you, but now is profitable to you and to me.
Philemon 1:11 niv
Formerly he was useless to you, but now he has become useful both to you and to me.
Philemon 1:11 esv
(Formerly he was useless to you, but now he is indeed useful to you and to me.)
Philemon 1:11 nlt
Onesimus hasn't been of much use to you in the past, but now he is very useful to both of us.
Philemon 1 11 Cross References
| Verse | Text | Reference |
|---|---|---|
| Col 3:10 | "and have put on the new self, which is being renewed in knowledge after the image of its creator." | Believers are transformed into a new nature. |
| 2 Cor 5:17 | "Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come." | Conversion brings radical transformation. |
| Eph 2:10 | "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." | Saved to perform useful works for God's glory. |
| Tit 3:8 | "The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people." | Emphasizes good works as profitable and excellent. |
| 2 Tim 3:16-17 | "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work." | The Bible itself is "profitable" for equipping. |
| Matt 25:30 | "And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth." | Contrast: Unprofitable servant is condemned. |
| Lk 17:10 | "So you also, when you have done all that you were commanded, say, 'We are unworthy servants; we have only done what was our duty.'" | Though doing duty, we remain "unprofitable" to God in merit. |
| Rom 6:19 | "For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification." | Change from serving sin to serving righteousness. |
| Phil 2:30 | "for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me." | Example of a servant (Epaphroditus) being useful in ministry. |
| Prov 10:4-5 | "A slack hand causes poverty, but the hand of the diligent makes rich. He who gathers in summer is a wise son, but he who sleeps in harvest is a son who brings shame." | Contrast between unproductive and productive labor. |
| Is 61:3 | "...that they may be called oaks of righteousness, the planting of the LORD, that he may be glorified." | Transformed people are instruments of God's glory. |
| Joel 2:25 | "I will restore to you the years that the swarming locust has eaten..." | God's power to restore what was lost/consumed. |
| Acts 9:26-27 | "When he came to Jerusalem, he attempted to join the disciples. And they were all afraid of him, for they did not believe that he was a disciple... But Barnabas took him and brought him to the apostles..." | Saul's (Paul's) transformation, initially seen as dangerous, becomes useful. |
| 1 Cor 7:22-23 | "For he who was called in the Lord as a bondservant is a freedman of the Lord... You were bought with a price; do not become slaves of men." | Christian identity transcends social status, emphasizing spiritual freedom. |
| 1 Pet 4:10 | "As each has received a gift, use it to serve one another, as good stewards of God's varied grace..." | Every believer is equipped for usefulness. |
| Heb 13:16 | "Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God." | Emphasis on practical, beneficial actions. |
| Philemon 1:20 | "Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ." | Paul seeking "profit/benefit" from Philemon related to Onesimus. |
| Gen 50:20 | "As for you, you meant evil against me, but God meant it for good, to bring about that many people should be kept alive, as they are today." | God uses human wrongdoing for good. |
| Jer 13:10 | "This evil people, who refuse to hear my words, who stubbornly follow their own hearts and go after other gods to serve them and worship them, shall be like the loincloth that is good for nothing." | Describes those disobedient as "good for nothing" (unprofitable). |
| Phil 3:7-8 | "But whatever gain I had, I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord." | Spiritual values redefine what is truly "gain" or "profit." |
| Jas 2:14-16 | "What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?... If a brother or sister is poorly clothed and lacking in daily food, and one of you says to them, 'Go in peace, be warmed and filled,' without giving them the things needed for the body, what good is that?" | Faith without works is "unprofitable" (of no use). |
| Prov 28:22 | "A man with a stingy eye hastens after wealth and does not know that poverty will come upon him." | Pursuing profit by evil means is self-destructive. |
| 1 Cor 15:32 | "...What do I gain by that? If the dead are not raised, 'Let us eat and drink, for tomorrow we die.'" | "Profit" is questioned if resurrection isn't true, highlighting spiritual profit. |
Philemon 1 verses
Philemon 1 11 Meaning
Philemon 1:11 refers to Onesimus, a runaway slave who previously brought loss or harm to his master, Philemon, and was thus "unprofitable" in a worldly sense. Through Paul's ministry, Onesimus became a believer in Jesus Christ, transforming his character and purpose. Consequently, Paul declares that Onesimus, whose name ironically means "profitable" or "useful," is now truly profitable, both to Philemon (as a redeemed, Christ-centered servant) and to Paul himself (as a helper in the Gospel ministry). This verse highlights the profound redemptive power of the Gospel, which changes individuals from being useless or harmful into valuable instruments for God's purposes.
Philemon 1 11 Context
Philemon is a short, deeply personal letter from Paul, written during his imprisonment (Phm 1:9-10). The central theme revolves around Onesimus, a slave belonging to Philemon, a prominent believer in Colossae and likely a church leader whose house was a gathering place for the church (Phm 1:1-2). Onesimus had run away from Philemon, possibly having defrauded or stolen from him (Phm 1:18), a grave offense in Roman society that could warrant severe punishment or even death.During his flight, Onesimus encountered Paul in Rome (or Ephesus, depending on Paul's imprisonment location) and was led to faith in Christ through Paul's ministry. This verse, Philemon 1:11, encapsulates the radical change that occurred in Onesimus as a result of his conversion. He moved from being an "unprofitable" fugitive to a "profitable" fellow believer and minister, now indispensable to Paul and reconciled, through Christ, with Philemon. Paul's appeal in this letter is for Philemon to receive Onesimus back not merely as a slave, but as a beloved brother in Christ, transcending their former social roles and addressing the situation through the lens of Christian love and forgiveness.
Philemon 1 11 Word analysis
ὅς ποτέ σοι ἀχρηστον (hos pote soi achrēston) - who once to you useless/unprofitable:
- ὅς (hos): "who" - Refers directly to Onesimus, introducing a clause that defines his past status.
- ποτέ (pote): "once," "formerly" - A temporal adverb signifying a past condition or period, clearly marking a contrast with the "now" (nuni de) that follows. It highlights a clear point of transformation.
- σοι (soi): "to you" (dative singular of σύ, sy - you) - Specifically names Philemon as the person to whom Onesimus was formerly "unprofitable." This implies financial loss, broken trust, and likely disruption to Philemon's household.
- ἀχρηστον (achrēston): "unprofitable," "useless," "worthless" - This is the crucial word, a Greek adjective (derived from α- a, meaning "not," and χρηστος, chrēstos, meaning "useful"). It describes Onesimus's state before his conversion. It strongly alludes to the play on Onesimus's name (Ὀνήσιμος, Onēsimos, meaning "profitable" or "useful"). Paul emphasizes the paradox: the one named "useful" was actually "useless." This also carries the weight of Onesimus's actions as a runaway slave and possible thief. In other contexts, this word (or its root) is often used negatively in the Bible for unproductive people or things (e.g., Lk 17:10 where "unprofitable servants" is a related idea but refers to those who only do their duty, not their merit).
νυνὶ δὲ καὶ σοὶ καὶ ἐμοὶ εὔχρηστον (nyni de kai soi kai emoi euchrēston) - but now both to you and to me profitable:
- νυνὶ δὲ (nyni de): "but now" - This phrase powerfully signifies a profound change, a radical transformation that has taken place as a result of Onesimus's conversion to Christianity. It draws a sharp contrast with his former state, marking a pivot point.
- καὶ σοὶ (kai soi): "and to you" - Reinforces his restored value and benefit to Philemon. His new spiritual identity allows for reconciliation and renewed service, not as forced labor but as service born of Christian love. This suggests Onesimus can now be truly useful to Philemon, perhaps not only as a laborer but as a fellow believer and a brother who has served Paul.
- καὶ ἐμοὶ (kai emoi): "and to me" - Highlights Onesimus's newfound usefulness to Paul, particularly in Gospel ministry while Paul was imprisoned. Onesimus had become Paul's assistant, showing practical utility in spreading the Word.
- εὔχρηστον (euchrēston): "profitable," "useful," "serviceable," "apt for use" - This adjective directly opposes achrēston. It is a word often used to describe something genuinely beneficial or suitable. Paul employs this term to highlight that Onesimus has now fully lived up to his name (Onesimus, "useful"), but through Christ. His value is not just in physical labor but in his character and spiritual capacity. The transformation wrought by Christ made the literally "useful" person genuinely "useful" both spiritually and practically.
Words-group Analysis:
- "who once to you useless/unprofitable, but now both to you and to me profitable": This phrase functions as the core of Paul's argument for Onesimus's return and acceptance. It sets up a stark contrast between Onesimus's past negative state and his present positive condition due to his conversion. This transformation is presented as beneficial to both parties (Philemon and Paul), appealing to Philemon's own spiritual understanding and practical needs. The spiritual change has direct, positive, and tangible effects on relationships and practical service. It embodies the Gospel's power to redeem and repurpose individuals, making them valuable where they were once seen as a liability. The double implication of his name adds a layer of ingenious wordplay, driving home the depth of his transformation.
Philemon 1 11 Bonus section
The clever wordplay on Onesimus's name (meaning "profitable" or "useful") by Paul is a key literary and rhetorical device in this verse. By stating that Onesimus, whose very name was Onēsimos, was once achrēston (unprofitable) and is now euchrēston (truly profitable), Paul masterfully highlights the profound change wrought by Christ. This pun would have been immediately clear to Philemon and served as a memorable and compelling point for reconciliation. Furthermore, this verse subtly champions the dignity of all individuals transformed by Christ, regardless of their societal status. A runaway slave, considered mere property, is presented as having spiritual and practical utility not only to his earthly master but also to an apostle and, implicitly, to the spreading of the Gospel itself. This exemplifies the early church's radical re-evaluation of human worth based on new life in Christ.
Philemon 1 11 Commentary
Philemon 1:11 encapsulates the profound, transformative power of the Gospel. It serves as a microcosm of salvation, where an individual once lost and detrimental becomes a useful, indispensable servant for Christ. Onesimus, a runaway slave who had become a burden or loss to his master Philemon, underwent a spiritual rebirth through Paul's ministry. This internal change, from being achrēston ("unprofitable" or "useless" in the worldly sense, and perhaps even damaging) to euchrēston ("truly useful" or "profitable" in a spiritual and practical sense), demonstrates that Christ's redemption redefines an individual's value and purpose. His newfound usefulness is not just for Paul, who found him to be a valuable helper in ministry, but also for Philemon, whose relationship with Onesimus could now be renewed on a higher plane of Christian brotherhood. This verse underscores that Christian faith makes individuals truly useful, both to God and to fellow believers, bridging social divides and repairing broken relationships through the power of Christ's reconciling work. It reminds us that every person, regardless of their past or social standing, has potential for profit and purpose within God's Kingdom when touched by divine grace.